俱舍論記 15.185

15.185

「或生此地至不受異熟」者，釋下三句，明不定中異熟定時不定受現果。謂阿羅漢及不還果，隨生此地永離此地染。於此地中隨其所應，未離染時造善、不善業，及離染已造諸善業。於異熟定時不定者，由永離染故，於此地中不重生故，此業必能招現法果。皆於此身受，故名現法果。問：如未永離染位有現等時，可言容造異熟定時不定業。如永離此地染位有現法，既無生等，如何可言亦造異熟定時不定業？應名為時定。解云：永離此地染雖無生等，亦名異熟定時不定業。任此業力，若有生等亦容更受，由無生等但現身受，故與定業差別不同。又問：未離永離造諸善業，於永離染位可言受果，以成就故。於離染位惡業不成，如何感果？解云：夫業感果，非要須成。如從上沒將生下時，雖不成下諸善、惡業，亦感果故。又如同類、遍行因，雖有不成亦能為因。若於此地有餘生、後順定受業，彼必定無永離染義，必於生、後受異熟故。若於時不定於異熟亦不定者，由永離染故，必不受異熟。

"Or born in this plane... does not experience ripening": this explains the next three lines, clarifying that among indefinite [karma], karma whose ripening is definite but whose time is indefinite experiences its fruit in the present. That is, arhats and non-returners, wherever born in this plane, are forever free from the defilements of this plane. In this plane, as appropriate, before being free from defilement they created good and unwholesome karma, and after being free from defilement they created various kinds of good karma. As for the karma whose ripening is definite but whose time is indefinite: because they are forever free from defilement and because they will not be reborn in this plane, this karma is bound to bring about a fruit in the present life. All of it is experienced in this very body; hence it is called a "fruit in the present life." Question: When one has not yet forever abandoned defilements, there are the times of the present [life], the next [life], and so forth, so it may be said that it is admissible to create karma whose ripening is definite but whose time is indefinite. But when one has forever abandoned the defilements of this plane, there is only the present life; since there is no next life or subsequent [lives], how can it be said that one also creates karma whose ripening is definite but whose time is indefinite? It should be called definite in time. The explanation is: Although when one has forever abandoned the defilements of this plane there is no next life or subsequent [lives], it is still called karma whose ripening is definite but whose time is indefinite. By the force of this karma, if there were a next life or subsequent [lives], it would be permissible to experience it further; but because there is no next life or subsequent [lives], it is experienced only in the present body. Therefore it is distinct and different from karma that is definite [in time]. Another question: Regarding the various kinds of good karma created before or after being free from defilements, at the stage of being forever free from defilement it can be said that the fruit is experienced because [the good karma] is possessed. But at the stage of being free from defilement, unwholesome karma is not possessed; how does it bring about a fruit? The explanation is: For karma to bring about a fruit, it is not necessary that it must be possessed. Just as when one dies from an upper [plane] and is about to be born below, although one does not possess the various good and unwholesome karmas of the lower [plane], they nevertheless bring about their fruits. Furthermore, it is like similar and universal causes: although not possessed, they can still act as causes. If in this plane there is other karma definitely to be experienced in the next or subsequent lives, that [person] definitely does not have the meaning of being forever free from defilement, because they must experience the ripening in the next or subsequent lives. If the time is indefinite and the ripening is also indefinite, then because they are forever free from defilement, they definitely do not experience the ripening.